St Luke Chapter IV : Verses 9-13
Contents
- Luke iv. 9-13. Douay-Rheims (Challoner) text & Latin text (Vulgate).
- Annotations
- Douay-Rheims 1582 text
Luke iv. 9-13.
 |
| Thou shalt not tempt the Lord thy God. J-J Tissot. Brooklyn Museum. |
Et duxit illum in Jerusalem, et statuit eum super pinnam templi, et dixit illi : Si Filius Dei es, mitte te hinc deorsum.
10 For it is written, that He hath given his angels charge over thee, that they keep thee.
Scriptum est enim quod angelis suis mandavit de te, ut conservent te :
11 And that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone.
et quia in manibus tollent te, ne forte offendas ad lapidem pedem tuum.
12 And Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God.
Et respondens Jesus, ait illi : Dictum est : Non tentabis Dominum Deum tuum.
13 And all the temptation being ended, the devil departed from him for a time.
Et consummata omni tentatione, diabolus recessit ab illo, usque ad tempus.
Annotations
[These notes are adapted from the commentary by Cornelius A Lapide on Chapter IV of St Matthew's Gospel. The verse numbers, however, refer to St Luke's Gospel.]
9. And he brought him to Jerusalem. The word, then, signifies that the devil, having been conquered by Christ in the first temptation to gluttony, subjected Him to a second (pride), and a third, vain glory. You may inquire why S. Luke places this temptation third instead of second. The reason is that S. Luke in this place, as in many others, disregards the chronological order of the temptations, which Matthew accurately observes. Whence the latter says in the eighth verse, Again the devil taketh him. And this is a natural and congruous sequence of temptation, to pass from gluttony to vain glory. So SS. Chrysostom, Jerome, Hilary, and others. For when the devil sees any one despise the pleasures and allurements of the flesh, he raises up against him the spiritual temptation of vanity and presumption.
brought him. 1. The first opinion we will here notice is that of S. Cyprian (Sermon on the Fast and Temptation of Christ). He thinks that the devil’s taking Christ up was not real but only imaginary, like the visions seen by Ezekiel, and such as are the translations of sorcerers, who seem to themselves to be transported by the devil to a feast—a grand assembly, when in reality they are not transported, but the devil is playing tricks with their imagination, somewhat like the illusions of dreams. But we cannot suppose that the devil thus played false with the imagination of Christ, especially since the devil had no power over Christ’s inner man. The whole of this temptation was effected by means of an external voice, not through interior suggestion, as I have already said from S. Gregory.
2. Euthymius and Maldonatus think that Christ was led by the devil upon His feet up to the pinnacle of the Temple; and that Satan did this, lest by carrying Him through the air he should betray himself. So likewise Anselm and Origen, Hom. 31 in S. Luc. But from the desert of Quarantana to Jerusalem is a long journey, greater than could well have been accomplished in a day.
3. And most probably, Christ was taken up—i.e., was carried through the air to the pinnacle of the Temple. So SS. Jerome, Gregory, Author Imperfecti, the Gloss, S. Thomas. Nor is it wonderful, says S. Gregory, that Christ should suffer the devil to deal with Him in this manner, since He suffered Himself to be crucified by the devil’s members—the wicked Jews. Nor did the demon betray himself by this, because he might have transported Christ in the guise of an angel of light. Or, indeed, he cared little now about betraying who he was, since he already suspected and feared that he was thoroughly known. Whence in the third temptation he boldly threw off all disguise of an angel of light, and unveiled his Satanic arrogance.
The Author Imperfecti, and from him S. Thomas, here observe that although the devil thus took up Christ so that Christ might be seen of all, and be supposed to have commerce with Satan and be thought a magician, Christ so wrought unseen that He should be beheld of none, though the devil knew it not.
So Christ made the devil suffer an illusion, who had intended to play falsely with Him. For the demon thought that if Christ were the Son of God, He would not allow Himself to be taken up and carried through the air, and by this would know whether He were the Son of God or not; but Christ, by suffering this, frustrated the demon’s plan, and left him still in doubt. Whence S. Chrysostom was of opinion that the devil supposed that he carried Christ through the air to the pinnacle of the Temple against His will, and because He was not able to resist him.
on a pinnacle of the temple, It is probable that this pinnacle was the ridge or extreme point of the roof of the porch of that part of the Temple which was called the Sanctuary, or the Holy of Holies, for this part of the Temple alone had a roof (the Court of Israel was open to the sky), and like a tower overtopped the whole edifice. It was 120 cubits high. If Christ had fallen down from thence, He would have fallen into the court of the priests, between the porch just spoken of and the altar of burnt offering. The devil therefore suggested to Christ that He should cast Himself down from this pinnacle into the court of the priests, using some some such arguments as these:
“Cast thyself down, and show thyself to the priests and the other worshippers of God, and to all the people (for they, from the Court of Israel, were able to behold the sacrifices which were offered in the court of the priests), show thyself, I say, by miraculously gliding down unhurt, to be the Son of the True God, of Him whom in this court all are worshipping and to whom they are offering sacrifices.”
For by this temptation Satan wished Christ to make a vain show of Himself and His glory. So Franc. Lucas, Toletus, and others.
Jansen and Maldonatus understand the passage in another way. They observe that the houses and the Temple of the Jews did not have steep roofs, but flat like a table, so that men could walk, dine, and even sleep upon them, as is plain from Josh. ii. 6; Matt. x. 27, &c. They add that this flat roof was surrounded on every side by a low wall, or parapet, to prevent persons from falling down, according to the command of God, Deut. xxii. 8. And it is probable that in this parapet there were some parts higher than the rest, as for instance at the corners, just as we see in quadrilateral buildings at the present day. And they think that Satan placed Christ upon one of these angular turrets, which are called in Gr. πτερύγια, in Heb. כנפים kenaphim, i.e. “wings,” because they towered aloft, and were like expanded wings floating in the air. So Angelomus, Eucherius, Lyra, &c.
By a similar temptation, as Cassian relates, Collat. 2, cap. 4, the devil overthrew Hero. For when he had lived upon bread and water only, he persuaded him that he was so holy, and so dear to God and the angels, that they would bear him up, if he were cast down from on high. Wherefore he threw himself down headlong into a well, and there miserably perished.
Moraliter. The devil, who fell down from heaven into Tartarus, strives to cast or drag others down with him. Wherefore when he persuades any one to sin, he causes him to cast himself down. As Christ saith to the perverse Jews, “You are from beneath, I am from above. You are of this world, I am not of this world.” (S. John viii. 23.) Again, Christ, studiously concealing from the devil that He was the Son of God, eluded all his arts and devices, and kept him in doubt and suspense, so that he should not know in what way he might tempt Him. Wherefore learn not to make known to every one the secrets of thy soul, lest thou be hindered of the devil. In battles, the crown of victory is his who can conceal his own plans, and discover those of the enemy. A Christian learns by frequent experience that heroic acts of virtue are easily accomplished, if the determination of them be kept secret in the mind, and they are suddenly brought out into the sphere of action, before the demon has been able to get scent of them and oppose them. This is the art of deluding the demon.
10. For it is written that He hath given his angels charge over thee, that they keep thee. &c. A citation of Ps. XC. 11. The angels in this place mean properly men’s guardian angels, though any other messengers whom God sends in various ways to help and save men may be understood. Whence SS. Chrysostom, Jerome, Hilary on this passage, Origen (Hom. 24 in Luc.), Nazianzen (Orat. in S. Baptisma.), think that the devil here wrongly cites Holy Scripture; that the Psalmist in the passage in question speaks of mere men, not of Christ, who was the God-man. For He had not, like other men, a guardian angel; the Divinity Itself was the Guardian of His Humanity.
On the contrary, S. Ambrose (in cap. 4 Luc.), and Remigius (on Ps. 90.), think that the devil did not wrest this passage of the Psalms, but applied it rightly to Christ; for although He had not any stated guardian angel, He had all the angels at His call, all deputed to minister unto Him. The devil did, however, wrest [see 2 Pet. iii. 16] the text so far as this, that he used it for an evil purpose, namely, to make Christ cast Himself down. For God hath promised this guardianship of the angels to the righteous who act prudently and piously, not rashly and presumptuously, after the manner of those who tempt God. Hear S. Bernard, on Psalm Qui habitat, Ser. 14. “What has he commanded? Surely what follows in the Psalm, ‘That they may keep thee in all thy ways.’ Does he say in precipices, in such a way as casting thyself headlong from the pinnacle of the Temple? That is not a way but a destruction, a downfall. Or if it be a way, it is thine own, not God’s.”
Moraliter, the same S. Bernard (on Ps. 90. Serm. 12): “He has commanded His angels concerning thee. Wonderful condescension! And, indeed, great affection of His love! For to whom, concerning whom, and what hath He commanded?” After some other remarks,
“How great reverence ought these words to instil into you! What devotion! What trust! reverence for their presence, devotion for their kindness, confidence for their protection. Walk then warily, as one to whom the angels are nigh Whithersoever thou mayest go apart, in every corner have thine angel in reverence. Dare not to do in his presence that which thou wouldst not dare to do if I saw thee.” “As often as any very fierce temptation is seen to oppress thee, or vehement tribulation to threaten thee, invoke thy Guardian in those due times of trouble. Call upon him and say, ‘Lord, save us, we perish.’ He neither slumbereth nor sleepeth.”
11. And that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone. So of S. Benedict it was said by S. Bernard, that at a certain time, when he appeared to have his eyes intently fixed upon a refulgent light, he saw the soul of S. Germanus, Bishop of Capua, borne by the angels in a globe of fire into heaven.
12. And Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God. For he tempts God who asks for a miracle without necessity, such as this would have been, for Christ might have descended from the pinnacle by means of the stairs.
In necessity, however, say for the sake of avoiding a worse destruction, it would be lawful to cast oneself from a precipice if no other way of escape appeared. Thus many holy virgins, that they might escape from the hands of sinners who sought to defile them, have cast themselves headlong into rivers, preferring to die as martyrs rather than be violated as virgins. For greater is the wreck of virginity than of life. For as the honour of the one is greater than that of the other, so also is the disgrace. This is what S. Pelagia, a virgin of Antioch, fifteen years of age, did, together with her mother and sisters. “Who,” as S. Ambrose says (lib. 2, de Virgin.), “when the persecutors were following hard, and a river torrent shut them off from flight, but shut them up for the crown, cried out, ‘What are we afraid of? Behold the water! What doth hinder us to be baptized? Let the water receive us, the water which makes virgins, which opens heaven, covers hell, hides death, creates martyrs.’ When they had repeated these words, they join their hands, as though they were leading a dance, and advanced into the middle of the stream. You might have seen the pious mother twining their hands together. ‘These victims, O Christ,’ she said, ‘I immolate to Thee, presidents of virginity, leaders of chastity, comrades of Thy Passion.’ ”
Moraliter. Learn here that the devil in the same way that he tempted Christ to cast Himself headlong, tempts Christians by raising the fancy, the blood, black bile, so that they may have sad, horrible, sanguinary, despairing, blasphemous thoughts, such as had never come into their minds before. Let them comfort themselves by the example of Christ, how God permitted His temptation for His greater virtue and merit. The advice which Scipio Nasica gave the Romans not to destroy Carthage when it was conquered, lest the Roman youth should become enervated by ease, for that Carthage, raising war, would be a perpetual spur to their courage, you might apply to the struggle which the saints endure through frequent temptations. Thus S. Paul, though almost an angel upon earth, said, “And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.” [2 Cor. xii. 7] The remedy is constancy of mind, fortitude, and firm confidence in God, by which you will manfully overcome temptations of every sort, however dreadful and abominable they may be. Yea, you will despise them, and proceed with a great heart in the course of virtue in which you have entered.
The devil formerly came to S. Anthony complaining that all men spake ill of him. “And very properly,” said the saint, “for it is your own fault, since you vex and distress all men.” The demon answered, “I do nothing; I have no power against him who is unwilling. Men vex themselves and one another. It is their own consent to my suggestions which makes them the authors of evil.” He who consents not to the devil when he tempts him, but resists him, overcomes him, and triumphs over him.
13. And all the temptation being ended, the devil departed from him for a time. Rightly Anon, (in Catenâ) says, “The end of contests is found when the adversary yields to his victor of his own will, or is vanquished by a threefold fall according to the rules of pugilism.” For he who has thrice overcome his antagonist is plainly his superior.
In Matthew's account, the angels then approached Christ in His human form which He had assumed, and congratulated him, and brought Him food, and rendered Him other offices of their service, as their Creator and their Lord.
Learn from hence that he who bravely conquers the devil is rewarded by the ministry, the strengthening, and the consolation of the angels. For the conqueror of Satan becomes, as it were, one of the angels.
Origen (Hom. 31 in Luc.) and Abulensis are of opinion that when the devil tempts a person to some particular sin, and has been by him thoroughly vanquished, he does not tempt him any more in the same way. Salmeron, the Jesuit, thinks the same. But it is more probable that the devil having been once thoroughly vanquished either by Christ or Christians, only departs from them for a season, as S. Luke says, and returns whenever another occasion offers to try them by a similar, or even by the same temptation. For so S. Anthony was often tempted in the same way; and S. Paul was frequently, and of long continuance, tempted by the same thorn in the flesh.
Let us hear S. Ambrose (lib. 4. in c. 4 Luc., ver. 13): “Rightly are these three temptations of Christ shown to be the fountains of all sins. Nor would Scripture have said that all the temptation was ended, unless there were in these three the material of all offences, the seeds of which must be avoided in their origin. The end of temptations is the end of desires, because the causes of temptations are the causes of desires. The causes of desires are the pleasing of the flesh, the show of glory, the greed of power.” And after a little, “You see, then, that the devil is not persevering in his zeal; that he is accustomed to yield to true courage. And though he does not leave off to envy, he ceases to attack, because he has often fled away when triumphed over.” After much more, S. Ambrose thus concludes: “Therefore, He who wishes to give a crown suggests temptations. Whenever thou art tempted, know that a crown is being prepared.”
Observe how Christ, by His examples and answers, teaches us that the first temptation of the flesh and hunger is to be overcome by hoping in God and His providence; the second, of pride and presumption, is to be vanquished by the fear of God; the third, to avarice and ambition, must be driven away by greatness of soul and contempt of the world. B. Peter Damian suggests three efficacious incentives to bring this to pass.
“The conqueror of the demons is made the companion of angels; the exile of the world is the heir of Paradise; the denier of himself is the follower of Christ.”
Douay-Rheims : 1582 text
9. And he brought him into Hieruſalem, & ſet him vpon the pinnacle of the Temple; and he ſaid to him: If thou be the Sonne of God, caſt thy ſelf from hence downward.10. For it iſ written, that He hath giuen his Angels charge of thee, that they preſerue thee:11. and that in their hands they ſhal beare thee vp, leſt perhaps thou knock thy foote against a ſtone.12. And IESVS anſwering ſaid to him: It is ſaid, Thou ſhalt not tempt the Lord thy God.13. And al the tentation being ended, the Diuel departed from him vntil a time.
+ + +
SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
No comments:
Post a Comment